Al-Qutb al-Maktum Mawlana Abul Abbas Ahmed ibn Mohammed Tijani (1150/1735 -1230/1815)

In the history of Islam, there are numerous Sufi types. The universality of Sufi tradition balks at any attempt to reduce it to a signal, controllable pattern. Over the last centuries of the time, however, there has emerged a unique type of Sufi Shaykh who embodies in his person all the ranks of saints, all the secrets of saints, all the meanings of saints; for he is himself their seal whose feet are above their necks, for he is himself the cosmos that supplies them over the whole span of the history of the world. As the Holy Prophet (peace and blessing be upon him) knew that he was a prophet when Adam was between water and clay, this Sufi knew he was a saint when Adam was between water and clay. This Sufi is characterised by spiritual sobriety that excludes all splendour and singularity. While his mind is fixed on the Mohammedian Essence, he affirms the obsolete validity of the shari'a and the four madhabs of Islam. It is this Sufism that gathers all the good traits of other Sufi paths. It is this Sufism that does stand alone with what is specially endowed to its adherents. That is the kind of Sufism that characterises the founder of the Tijaniya, who exercised a tremendous influence on the world around him and, through his order, on the history of Islam.

He is the Hidden Pole (al-Qutb al-Maktum), the Seal of Mohammedian Sainthood, (Khatim al-Awliya al-Mohammediya), the Sealed Isthmus (al-Barzakh al-Makhtum), the Archetype of Salvation, the Hope of Every Seeker, the Bridegroom of the Universe, the Possessor of Solicitude and Power, the Viceregent of God on Earth, the One Who Has Arisen, the Disposer of Affairs, the Exemplar of All Times, the Supreme Paradigm, the Symbol of the Light, the Autonomous Succour, the Mirror of God, the Mohammedian Seal, the Lord Imam, the Glory of Knowers, the Chieftain of the Sages, the Imam of the Champions of Truth, the Supporter of the Poles and the Helpers, the Doctor of Rapture, the Renewer of the Sufi Path after its Occultation, the Initiator of the Reality Sciences after its Light's Decline, the Unique in His Time in Esoteric and Rhetoric Sciences, the Unique Being with Two Sublime Spiritual and Bodily Lineages: the Two Upper Angelic and Royal Sainthood, the Patron Saint of Fez, the Phoenix of Maghreb, the Descendent of the Noble Sharifian Saints, the Hassanid Sharif, Sidna Shaykh, Mawlana Abul Abbas Ahmed ibn Mhammed ibn al-Mokhtar Tijani al-Maghribi, may Allah sanctify his soul and benefit us from his sciences and secrets.

The greater part of the life and teaching of Sidna Shaykh is drawn from two primary hagiographical works: Kitab Jawahir al-ma'ani wa-

bulugh al-amani fi fayd Sidi Abil al-Abbas at-Tijani (Gems of Indications and Attainment of Aspirations in the Overflowings of Sidi Abil Abbas Tijani) by Sidi Ali Harazem Berrada (d. 1212/1797), and Kitab al-Jami’a li-ma f-taraqa mina-l ‘ulumn (The Absolute in What Has Separated from the Sciences) by Sidi Mohammed ibn al-Mishri Sibai Hassani Idrissi (d. 1224/1809). Later hagiographies tend to be works of compilation drawn from these two primary sources: Kitab Rima'h al-Hizb al Rahim ala Nuhur Hizb ar-Rajim (The Spears of the League of the Merciful thrown at the Necks of the League of the Accursed) by Sidi Omar ibn Said al-Futi (d. 1279/1864), Kitab Bughyat al-mustafid li-shar'h minyat al-murid (parts 2, 3) (Aspiration of the Beneficiary in the Commentary of the Desire of the Seeker) of Sidi Mohammed ibn al-Arbi Sayeh Sharqi al-'Umari (d. 1309/1894), last but not least, Kitab Kashf al-Hijab 'amman talaaqa bi-Shaykh Tijani mina-l As'hab (Rising the Veil of the Companions who encountered with Shaykh Tijani) by Sidi Ahmed ibn al-'Iyyashi Skirej al-Fasi (d. 1366/1940). Although most of what we know about Sidna Shaykh comes from these books much of his life and career rely either on direct testimony from the Shaykh himself to Ali Harazem and Ibn al-Mishri or authentic oral tradition.

Sidna Shaykh was born in 1150/1735 in the blessed village of Ain Madhi into a sharifian family. According to the Shamail Sidna Shaykh’s lineage is raised to his grandfather the Chosen (peace and blessing be upon him) through his father Mawlana Mohammed, the son of Mawlana al-Mokhtar, the son of Mawlana Ahmed, the son of Mawlana Mohammed, the son of Mawlana Salim, the son of Mawlana Abil Eid, the son of Mawlana Ahmed, the son of Mawlana Ahmed, the son of Mawlana Ali, the son of Mawlana Abdellah, the son of Mawlana Abbas, the son of Mawlana Abdeljabbar, the son of Mawlana Idriss, the son of Mawlana Idriss, the son of Mawlana Ishaq, the son of Mawlana Zayn al-Abidin, the son of Mawlana Ahmed, the son of Mawlana Mohammed Nafs- Zakiya, the son of Mawlana Abdellah al-Kamil, the son of Mawlana al-Hassan al-Muthanna, the son of Mawlana al-Hassan as-Sibt, the son of Mawlana Emir al-Muminine Ali ibn Abi Talib and the Lady of the Universe Fatima Zahra, the Daughter of the Prophet (peace and blessing be upon him). The scholar Sidi Mohammed ibn al-Mishri said in Rawdh al-Muhib al-Fani (The Bliss of the Annihilated Lover),

His noble lineage goes to Mawlana al-Hassan ibn Ali (may Allah be satisfied with both of them) and a certainty about his sharifian decency is wholly proved from all corners, as Sidna Shaykh once asked the Prophet (peace and blessing be upon him) about the reality of his lineage and that of the people of his village. The Prophet (peace and blessing be upon him) answered him: “You are

my son, you are my son, you are my son”. As for the people of his village, the Prophet was just silent about their lineage. Since that daylight encounter with the Prophet (peace and blessing be upon him), Sidna Shaykh went on to spread his sharifian claim.

Ain Madhi (literally, 'Spring of the Past') is located in the Eastern Sahara; an ancient Moroccan territory today under Algerian control. It is located in western-central Algeria about 30 miles from the city of Laghuat (al-Aghwat). Earlier to the birth of Sidna Shaykh, his grandfather the great saint Sidi Mohammed ibn Salim migrated from the town of Asafi (Safi) on the Atlantic coast to Ain Madhi and settled among the clan of Tijana. He got married from them and thus gained the nickname of 'at-Tijani', a surname that permanently passed on to his descendents. Sidna Shaykh grew up there. His parents gave him the best of parental care and upbringing. His father, Sidi Mohammed ibn al-Mokhtar, has been a God-fearing scholar and saint. He has had communication with the world of spirits (al-ru'haniya). These spirits apparently even consulted him for the fulfilment of their wishes. The story has it that he usually noted their requests with the excuse of not wanting to interfere with divine issues. Sidna Shaykh mother was Lalla Aicha al-Sanusi. She had many children, most of whom died. The surviving children were Sidna Shaykh himself, his brother Sidi Mohammed and elder sister called Lalla Ruqayya.

Sidna Shaykh became an orphan at the age of 15 when he applied himself to his studies. Having learned the Quran by heart at the early age of seven under the tutelage of Shaykh Abu Abdellah Sidi Mohammed ibn 'Hammu Tijani, a proponent of the Nafi' mode of recitation, he studied the fundamentals of Maliki jurisprudence with local righteous scholars such as Shaykh Sidi Aissa Bouakkaz Tijani and Shaykh Sidi Ibn Bouafiya Tijani. Sidna Shaykh set himself the task of seeking knowledge in the religious sciences and to become an icon in the discipline. He was noted for undertaking whatever he intended to do without backing out, perusing it to its logical conclusion. He then took the teaching and even gave legal opinions (fatawa) at a very tender age. He was also noted for strong adherence to the sunnah (tradition) of the Holy Prophet (peace and blessing be upon him) and for following its ethical code of conduct very strictly. He was also said to have restrained himself from indulging in what the people of his time were accustomed to and deemed permissible. He is reputed to have responded to questions very cautiously.

Though he lost both his parents at the age of 21 (1171/1756), and on the same way, as a result of a plague that hit the locality, this did

not distract him from his quest for knowledge. It rather served as a turning point in his life towards treading the Sufi path. In the same year, during the reign of the Sultan Mawlana Mohammed ibn Abdellah (d. 1204/1789), an intellectual who wrote several books on Quranic commentary and tradition ruling Morocco from 1757 to 1789, Sidna Shaykh entered al-Qarawiyyine University of Fez and studied in particular the books on the Tradition of the Prophet (al-'Hadith Nabawi Sharif) such al-Bukhari and Muslim. Meanwhile Sidna Shaykh busied himself with meeting Sufi teachers. He started searching throughout the sharifian kingdom in order to meet with and learned from almost all the available aqatab (poles) or masters of his day. This took him to Fez, Wazzan and Taza. He first met the head of Shadhilite Wazzaniya order, the Shaykh, Moulay Tayyeb ibn Mohammed ibn al-Qutb Moulay Abdellah Sharif al-Wazzani (d. 1181/1766). He initiated Sidna Shaykh into his order and gave him the authorization to initiate others, although Sidna never did exercise this privilege, for tow reasons: firstly, he was engrossed in his own spiritual self-development, and secondly, he was not sure of his exact position in the spiritual hierarchy at the time.

He also came into contact with the head of Shadhilite Fasiya order Shaykh Sidi Abdellah b. Sidi al-Arbi b. al-Qutb Sidi Ahmed Ben Abdellah al-Andalusi (d. 1188/1778). They talked on various issues and before they had bidden each other farewell, Sidna Shaykh prayed to God to award him the good things of this world and the hereafter. The final words from the Shaykh Sidi Abdellah were, "May Allah stand by you", spoken thrice". Sidna Shaykh also took the Qadiriya path while in Fez by the Fasite khalifa of the order, and again he was given the authorization to initiate others, although he still did not avail himself of that right; he then left it after a while. Then he took the Shadhilite Nasiriya from Sidi Mohammed ibn Abdullah al-Tazzani called “ar-Rif” who had from his father, from his uncle from Sidi Ahmed Ben Nasir Dar'i (d. 1129/1717 in Fez) from his father al-Qutb al-Kamil Sidi Mhammed ( d. 1085/1694). He then left it and took the Shadhilite Ghumariya (after Sidi Ahmed al-Habib ), first from a student, then in a dream from its founder, then he left it. He also took from the saint of Taza Shaykh Sidi Abul Abbas Ahmed al-Tawwash (d. 1206/1791) who counselled him to seek seclusion (khalwa) and invocation (dhikr), but Sidna Shaykh refused. He finally met with Sidi Mohammed ibn al-Hassan al-Wanjali al-Zabibi (d. 1185/1770) from the Wanjal clan based in the mountains of al-Zabib, who was of the fraternity of the illuminated ones (ahl al-kashf). He told him when he first saw him and before he talked to him: "You will attain the rank (maqam) of the Great Qutb Sidi Abul Hassan Shadhili (d. 656/1241). He discoursed with him on esoteric issues, and admonished him to return to his hometown, for what he was looking

for was to be found there.

Sidna Shaykh then left for Tunis and from there went to Tlemcen. In 1191/1776 he made his second trip to Fez from Tlemcen, with the intention of visiting the Baraka of Fez, Moulay Idriss al-Azhar (d. 213/798). He met, during this trip, with the Hassanid scholar, Sidi Mohammed ibn al-Mishrial- Siba'i of Takrat (d. 1224/1809). Since then, Sidi Mohammed al-Mishri, leaded the prayers for Shaykh Tijani, and wrote the answers on his behalf until 1208/1793; the year that Sidna Shaykh started himself to lead the prayers, in compliance with the instruction of his grandfather (peace and blessing be upon him). In the Moroccan city of Oujda (Wajda), while returning back to Fez, he met, for the first time, Sidi Ali Harazem Berrada, who accompanied him to Fez. During this meeting, he authorized him in the Khalwatiya. In addition he passed on to him certain spiritual secrets and special knowledge. He foretold him of what would be of him in revelation and strengthening, and impressed on him the need to go on seeking illumination. He also told him that from Tlemcen he was planning to go elsewhere, as he had a sense of discomfort perhaps under pressure from the Ottoman authorities.

After a short stay in Fez, Sidna Shaykh went back to Tlemcen and then departed to the Qasr al-Shallala and then Abu Samghun, a Saharan oasis located south of Geryville. He then headed south for the Saharan centre of Tuwat, intending to make a visit. This was in 1196/1781. While there he met Sidi Mohammed ibn al-Fudayl and other saints, and after a mutually beneficial exchange with them, he returned to the village of Abu Samghun and settle there.

A year later, in 1197/1782, Sidna Shaykh announced that the Holy Prophet (peace and blessing be upon him) authorised him in a daylight vision (yaqadatan; while he was awake) to establish his own order, the Tariqa Ahmediya-Mohammediya-Ibrahimiya-Hanifiya-Tijaniya, and not use any of the chains of authority of teacher-to-disciple that were the main stay of all the Sufi orders. The Prophet (peace and blessing be upon him) had granted him permission to initiate mankind into the order during a period when he had fled from contact with people in order to devote himself to his personal development, and had therefore felt unable to consider himself a Shaykh until this permission was granted. He was commanded by the Holy Prophet (peace and blessing be upon him) to renounce all the orders that he was affiliated to and told him that he was to take the path directly from him,

"You owe no favour to any of the Shaykhs of the path, for I am myself your medium and provider in every truth. Abandon all that

you have taken from all other tariqas and hold fast to this tariqa without seclusion (khalwa), or retirement from people ('uzla), until you reach your promised maqam, and you are as you are, without hardship, difficulty, or strive, and abdicate all the saints."

The Prophet (peace and blessing be upon him) had furthermoreأassigned to him the obligatory wird (litany) which he has to transmit in general and unstrictly to any seeker who asks for it and accepts to abide by its conditions; a 100 of Astaghfirou Allah" (I seek Allah’s forgiveness) and a 100 of prayers upon the Prophet with any version, preferably with the Salat al-Fatih prayer. By 1200/1785 the Prophet (peace and blessing be upon him) completed to him the wird by adding a 100 of Haylala (“la-ilaha illa’Allah”; There is no God but Allah). Greatly simplified, Sidna Shaykh developed his path on loose lines. Obligations, as one to be expected in an order designed to expand, were simple. He imposed no penances or retreats and the conditions was not complicated; (1) praying in the mosque with the congregation whenever possible, meeting all the prerequisites for lawfully offering prayer; (2) praying upon the Prophet (peace and blessing be upon him); and (3) not to visit living saints or the tombs of dead ones. The Shaykh stressed the quite dhikr even in congregation, and forbade above all the visitations of living and dead saints at the command of his grandfather (peace and blessing be upon him), for they were all associated with baraka-possession. Sidna Shaykh affirmed that the Prophet (peace and blessing be upon him) had told him not to cut himself off from the world, and so he advised his disciples to live in comfort wearing classy clothes and eating choice food. Sidna Shaykh gave good tidings that his followers could rely on his own guarantee of salvation. This includes anyone who saw him on Mondays and Fridays and did not become his enemy,

"If someone receives from me the well-known wird, which is essential to the Tariqa, or he receives it from someone I have authorized to teach it, he will enter the Garden of Paradise (“Jannat 'Illiyyine”; that of prophets and saints) -he and his children, his wives, and his descendants- without reckoning and without punishment, provided that they are not guilty of any insult, hatred, or enmity, and that he persists in loving the Shaykh until death.” (…) "Be of good cheer! Anyone who is devoted to our love, until he dies in that state, will certainly be resurrected among those who are spared, provided that he does not wear the garb of security from Allah's cunning (makr ‘Allah);" "My companions will not be exposed to the horrors of the Place of Standing (at the Resurrection) and they will not experience its thunderbolts and its earthquakes. Instead they will be together with those who are safe and sound at the gate

of the Garden, until they enter with the Chosen Prophet (peace and blessing be upon him) in the vanguard of the first troop, along with his Companions. Their permanent abode will then be in his vicinity (peace and blessing be upon him) in the Highest Heights, as the neighbors of his Companions. Glory be to the One who graciously favors whomever He will with whatever he will, entirely of His own volition!"

The born-global Tijaniya was widely accepted almost immediately after its birth. Sidna Shaykh became so reputed that great masses of people started visiting him to take his wird, to be affiliated with him, and get more of what he gives them in sense and meaning. After this grand spiritual realization (al-fath al-akbar), Sidna Shaykh remained in Abu Samghun for about fifteenth years. 63 in age, in 1211/1796, Sidna Shaykh finally moved to Fez with his disciples, marking the real beginning of the path. On his arrival he stayed in the house of his companion Sidi Ali Harazim. Sidna Shaykh was well-received by the Impeccable Imam, Shams al-Iman, Rabi'a al-Qulub wa al-Azman, the Sultan Mawlana Abu al-Rabi’a Sulayman, the son of the Sultan Sidi Mohammed (d. 1238/1823), the son of the Sultan Moulay Abdellah, the son of the Sultan Moulay Ismail (d. 1142/1727). Known for his extreme piety, staunch puritanism and sense of justice, the sultan is often referred to as the Omar ibn Abdellaziz of his period; the Sultan viewed 'orthodox' Sufism as totally compatible with the doctrine of the Salaf. Moulay Sulayman then, did not reject Sufism as long as it complied with the Tariqa Mohammediya spirit. It has been reported that when Sultan Sulayman and Sidna Shaykh met, the Sultan highly honoured him and offered him a residence known as the “Mirror Residence” (Dar Lamraya) in Fez. But Sidna Shaykh declined the offer because of a deep feeling that annoyed him. Sultan Sulayman noticed it and talked to him to reassure him and to remove any doubt on the matter. Sidna Shaykh informed his close companions he would live in that residence with the approval of the Prophet (peace be upon him). Then the Prophet (peace be upon him) ordered him to give the equivalent of the rent to the poor. Thus, he kept on giving the value of the rent in bread to the poor all the time he stayed in the residence until his death. When Sidna Shaykh got the official authorization from the Sultan Sulayman to build the Grand Zawiya of Fez, the latter sent him two purses containing each a thousand riyals, and told him: "Use this money for the construction." But Sidna Shaykh returned the gift arguing that “all matters pertaining to him rest between the hands of Allah.” The sultan really insisted to have him accept the money. Sidna Shaykh finally accepted, but refrained from spending it on the construction of the Zawiya. He ordered that the money be distributed to the poor and the needy.

Sidna Shaykh had best characterized the Sultan's posture on Sufism: an aversion for syncretism. The sultan took the Ahmediya Mohammediya Tijaniya at the order of his grandfather (peace and blessing be upon him) who testified to him that he was of his lineage. He witnessed prodigies from Sidna Shaykh which strengthened his belief in him. It has been reported he often asked Sidna Shaykh to allow him to see the Prophet (peace and peace be upon him) while being awake. Sidna Shaykh answered: "I am afraid you might no be able to withstand it.” He persisted in his request until Sidna Shaykh finally accepted his wish. First of all, he advised him to keep it secret and specially reserve a pure and empty place for this encounter, and to be alone. When, after he prepared everything in accordance with the recommendations of Sidna Shaykh he decided to enter the place, an intense fear mixed with respect seized him. He therefore was unable to stay inside alone to do the particular dhikr he received from Sidna Shaykh. Under the effect of his emotions, he asked Sidna Shaykh to personally assist him. Sidna Shaykh agreed to go with him inside that place devoted to welcoming the Prophet (peace and blessing be upon him). It was while he was reciting the dhikr that an intense light, springing from Mohammadian lights, filled up the place. Being unable to withstand the intensity of that light, the sultan fainted. When he awoke, he found Sidna Shaykh’s palm rest on his chest. Sidna Shaykh told him: "You are well, and the Prophet (peace and blessing be upon him) guarantees you this and that." The sultan replied, "May Allah reward you in blessings. Indeed you warned me that I would not withstand the encounter, which I personally experienced." Since then, whenever the Sultan visited Sidna Shaykh he made a point of behaving in a humble manner and acted as a servant in the saint’s presence. More, the Mohammedian Bounty on the Sultan was so gracious in the extent that the Holy Prophet (peace and blessing be upon him) asked Sidna Shaykh to initiate him this Mohammediya Path.

“(..) I have a serious an important matter to convey to you from the master thanks to whom everything exists, the river of generosity, Sidna Mohammed (peace be upon him). He told me this: “Write a letter to our son Sulayman ibn Mohammed, prince of the believers, and tell him there is nothing on earth greater in merit and in danger than my wird, the wird I dictated to you. Tell him to recite it, for indeed, Allah will purify his life on earth and in the hereafter thanks to the recitation of this wird. Inform him there is nothing on earth greater in merit and in danger than the invocation known as al-Sayfi that I had dictated to Ali ibn Talib (may Allah be pleased with him). By reciting it Allah keeps away both apparent and hidden calamities

from him, which will bring him good here and in the hereafter. Teach him the prayer of consultation that I had taught you and the recitation of al-Fatiha seven times, together with the evocation of the Name after his prayers. Tell him not to give in to self-neglect, to do his utmost to say prayers on me, the Salat al-Fatih. It is through unceasing efforts that Allah will purify both his inner and outer status. Also, do as much as you can to teach him some of the merits of the Salat al-Fatih. These are the words that the Prophet (peace be upon him) asked me to forward to you. You should be well aware that my relationship with him is that of a servant towards a king, me, the servant sitting beside him (the king) silent and respectful. The servant has nothing to ask nor receive from the king. If the king gives orders, the servant only executes. He is happy sitting near the king, silently and respectfully. I can neither ask him anything, nor put questions to him. I take no initiatives towards him. He gives orders and I execute them. He has for years protected and brought me up in such a way that I can neither ask him anything nor question him. As concerns the wird he dictated to me and ordered me to convey to people, it should be said as follows: Istighfar (100 times), Salat al-Fatih (100 times), La ilaha ila Allah (100 times). You should therefore recite it twice a day, one in the morning, and once in the evening or at night. Do so for the morning wird anytime between the Subh and Dhuhr prayers, and for the evening wird, between the Asr and Isha prayers. Before giving me the wird, he (the Prophet, peace be upon him) informed me that Allah will allow in paradise any man who regularly recites his wird, and with him his parents and wives and children, without being accountable for anything and without punishment. Such a man will also undergo no punishment from his death to his settling in paradise. As for the Prophet’s (peace be upon him) message about the Salat al-Fatih, the recitation of al-Fatiha with the intention of the Name, al-Sayfi and the prayer of consultation, I will give you more information about them in another letter. May Allah’s prayers and peace be upon the Prophet."

Two months after his settlement in Fez, Sidna Shaykh gave the al-Khalifa al-Mu'adham Abul Hassan Sidi Ali Berrada permission to start the complication of the Jawahir al-ma'ani wa-bulugh al-amani fi fayd Sidi Abil al-Abbas at-Tijani (Gems of Indications and Attainment of Aspirations in the Overflowings of Sidi Abil Abbas Tijani) by an order from his grandfather (peace and blessing be upon him). The Holy Prophet have arrogated the book to himself by saying, "I am the author of this book" (kitab-i huwa wa ana al-ladi katabtuh). Al-Khalifa Harazem was among the most intimate companions (khassat al-khassa) of Sidna Shaykh. He had a high rank before the Shaykh who used to praise him so much about his qualities before his

companions that caused jealousy among them. It was reported from Sidna Shaykh that the Messenger (peace and blessing be upon him) told him: ''He is for you, what Abu Bakr was for me." Among the sayings of the Messenger (peace and blessing be upon him) to Sidna Shaykh is the following: ''O Ahmed! Ask the opinion of your servant and your beloved (Harazem). Indeed he is for you in the rank of Harun (Heron) for Musa (Moses). I do not advise you something better than this about him, may peace be upon you.” Observing his baraka, the sultan Moulay Sulayman demanded from Sidi Ali Harazem to perform the daily obligatory Tijani wird on his behalf.

One year after his entrance to Fez on the Mu'harram of 1212 /1797 Sidna Shaykh was entrusted with the Qutbaniya (Absolute General Authorization) he longingly sought. It is well-known that the invisible hierarchy of sainthood consists of 40 abdal (substitutes; for when any of them dies another is elected by God from the rank and file of the saints), seven awtad (stakes, or props, of faith), three nuqaba' (leaders; one who introduces people to his master), headed by the Qutb (axis, pole). The Qutb, who is usually used as a synonym for the Ghawt (succour), al-Qutb al-Jami'a (the cardinal pole), or Qutb al-Aqtab (pole of poles), represents the generative authority of sainthood. The author of Minya-t al-Murid (The Desire of the Seeker), Sidi Tijani b. Baba Chinguiti’s (d. 1260/1845), claimed that Sidna Shaykh attained the Qutbaniya on Mount Arafat, the scared mountain outside Mecca. Sidi Mohammed ibn al-Arbi Sayeh explains in the Bughya that the Chinguiti has learned this information from the son of Sidna Shaykh, Mawlana Mohammed al-Habib ibn Mawlana Abil Abbas Tijani (d. 1269/1854).

Sidna Shaykh appeared in the highest level of Qutbaniya; that of al-Khatmiya or Khatm al-Wilaya al-Mohammediya al-Khassa (Sealness of Special Mohammedian Sainthood). It does not mean that there is no saint after him. It rather means that he is the intermediary between the prophets and the saints from pre-existence to eternity (mina al-azal ila abad), so that not one of the saints, whether his importance is great or small, can receive an overflow from the presence of a Prophet except through his mediation, since that saint is not conscious of what is involved. The prolific Tijani penman, Sidi Ahmed Skirej al-Fasi (d. 1366/1940) dismantles that, "Authorized sainthood (al-wilaya al-ma’aduna) which is a special inheritance (wiratha) from the Prophet (peace and blessing be upon him) is divided to general (‘aam) and private (khass) as mentioned by the Sufis. The source of both emanates either from the inner prophethood (batin al-risala), inner messengerhood (batin al-nubuwwa), or from the Mohammedian Essence (ad-dhat al-Mohammediya). Each of these can be attained by the saints. The

only difference, however, is in the degree of appearance and manifestation at the rank (maqam)." Accordingly, the term of seal (khatm) stands for various meanings in Sufi literature. Explains he,

"At times the term khatm characterises the maqam of the "Absolute General Authorization" (al-qutbaniya al-jami'a al-'udhma), that is graded one rank bellow that of the prophets (anbiya) and companions (sa'haba) of the Holy Prophet (peace an blessing be upon him). Only those very unique Mohammedian-Poles reach this khatmiya maqam. One person only occupies it at every age, resembling, on the other hand, the Reviver of Faith (al-mujaddid) that appears at every 100 years. The mujaddid is not restricted to one person and one person only. Numerous poles claimed this khatmiya rank such as Sidi Mohammed Wafa (d. 765/1350), Imam al-Qushashi (d. 1074/1661), and others (may Allah be pleased with all). Compliance with the Shari’a by heart and recollection (without having to resort to an aid) is a prerequisite of this khatmiya. Knowledge of the names of each animal, plant, mineral metal and other beings is another prerequisite. Sidi Ali ibn Mohammed Wafa (807/1404) said: "The most perfect saint in every age is the one who manifests his divine revelation and gnosis in a way people could never have guessed". Therefore each khatm (in this typology) possesses special manifestation in accordance to his rank. Hence levels of variance exist (in every age). The particularity of this khatmiya (in the historical cycle inaugurated by the prophethood of the Holy Prophet) was fastened and sealed by the Greatest Seal (al-khatm al-akbar), the Famous Gnostic (al-'arif shahir), the Sun of Gnosis (shams al-ma'arif), Mawlana Ahmed Tijani. Shaykh Tijani's great sealness of the khatmiya maqam indicates that no one will ever appear in this maqam the way he appeared and manifested in it as he sealed the absolute appearance (ad-duhur at-tam) of the khatmiya maqam. This does not indicate that he sealed its appearance nor no one after him will attain the rank of sainthood (wilaya) as it is commonly misunderstood. The khatmiya maqam's absolute appearance was claimed before by Sidi Muhyiddin ibn Arabi al-‘Hatimi (d. 636/1221) when he said: “We no doubt sealed sainthood by inheriting the Hachimi and the Messiah”. However he retracted (taraja'a) later when aware that the full, complete and absolute appearance in that maqam is to be for some one else. He discover not who will attain such absolute appearance. That is why, like other saints, called such a khatm: the Concealed (al-Maktum)."

Ibn Arabi went too far to connect the nature of the Sealness of Prophethood with Mohammedian Sainthood. According to him, “The meaning of the Prophet's saying: ‘I was a Prophet while Adam was between the water and the clay -is 'I was a Prophet in actual fact,

aware of my Prophethood, while Adam was between the water and the clay.” He then went on to say "None of the other Prophets was a Prophet, nor aware of his Prophethood, except when he was sent (on his mission) after his coming into existence with his material body and his complete fulfilment of the preconditions of Prophethood." Then he added: “the Seal of the Saints was likewise actually a saint, aware of his sainthood, while was between the water and the clay, and none of the other saints was a saint in actual fact, nor aware of his sainthood, except after his acquisition of the Divine characteristics that are stipulated in the definition of sainthood." Because he is characterised by the complete assimilation of the Mohammedian paradigm, the Seal of Sainthood acts as a deputy (khalifa) of Prophet (peace and blessing be upon him) and symbolically takes his place in isthmus (al-barzakh) as well as during the time allotted to him on earth. Sidna Shaykh expresses his khatmiya-katmiya complex in various forms,

“The bounties that flow from the Prophet (peace and blessing be upon him) are received by the natures of the prophets, and everything that flows and emerges from the natures of the Prophets is received by my own nature, and from me it is distributed to all creatures from the origin of the world until the blowing on the trumpet”; “No saint drinks or provides water to drink, except from our ocean, from the origin of the world until the blowing on the trumpet”; “The spirit of the Prophet and my spirit are like this'--pointing with his two fingers, the index finger and the middle finger. 'His spirit supports the Messengers and the Prophets and my spirit supports the poles, the sages, the saints, from pre-existence to eternity (mina al-azal ila abad)”; “These two feet of mine are upon the neck of every saint of Allah, from the time of Adam until the blowing of the trumpet”; “All the saints will be incorporated into our Circle, take our Wird and be initiated into our Path from the origin of the world until the doomsday. Even al-Imam Mahdi will receive our Path when the end of times arrives, and he will enter our company after our death”; “'Our station in the Presence of Allah in the Hereafter will not be attained by any of the saints, and it will not be approached by anyone, whether his importance is great or small. Of all the saints among from the very beginning of creation until the blowing on the trumpet, there is not one who will attain to my station.”

In the book of ‘Anqa’ Maghreb fi khatm al-awliya wa shams al-Maghreb (The Western Phoenix in the Seal of Saints and Sun of Maghreb), Ibn Arabi introduces the Seal of Sainthood as, “the inheriting saint, who receives from the source, who recognizes the degrees and ascertains the entitlement of their holders, in order to

give each creditor his rightful due, for that is one of the virtues of the Chieftain of the Envoys, the Captain of the Community." In Tijani terms, the Khatmiya nature is best understood in the concepts of fayd (overflowing) and hierarchy of divine presences (al-'Hadarat). Sidi Omar al-Futi provide us with a list of seven circles arranged in the same order as the Presences:

(1) The all encompassing Ahmedi Mohammedian circle (al-‘Hadra al-Ahmediya al-Mohammediya). As previously explained, no one has any share in its content, because of its sublimity.

(2) The circle which comprises the sphere of the supportive Mohammediya Reality (al-‘Haqiqa al-Mohammediya). It has two openings: The first, an opening in its highest part, through which our masters the Prophets (blessing and peace be upon them all) receive the bountiful grace that is bestowed on them from the nature of the Chieftain of Existence (Peace and blessing be upon him). The second, an opening in its right side, through which the Seal of the Saints (Khatm al-Awliya) receives the support that is peculiar to him, without the mediation of anyone between him and the Chieftain of the Prophet (peace and blessing be upon him). No one has any comprehension of that bountiful grace.

(3) The circle which comprises the sphere of the Presences of our masters the Prophets (Hadrat al-Anbiya). It has an opening in its highest side, through which the Presence of the Seal receives the bountiful grace that flows from it.

(4) The circle which comprises the sphere of the Presence of the Seal (Hadrat al Khatm). It has two openings: The first, an opening in the right side, through which bountiful grace is bestowed upon the Presence of the people of his Spiritual Path in particular. The second, an opening in the right side, through which bountiful grace is bestowed upon the Presence of the Shaykhs, which includes their Presences in general. As for the bounties that flow from the sphere of the Presence of the Seal to the sphere of the people of his Path in particular, however, they are more numerous, more excellent, more splendid, more copious, more voluminous and more tremendous than the bounties that flow from it to the sphere of the Presences of our masters the Shaykhs, the people of their Paths, including our masters the saints (may Allah be well pleased with them). Indeed, what flows from the sphere of the Presence of the Seal to the sphere of the Presences of the Shaykhs, in comparison with what flows from the sphere of the Presence of the Seal to the Presence of the people of his Spiritual Path in particular, is like a drop of water in comparison with the mighty ocean. This accounts for the superiority

of the people of his Spiritual Path over others.

(5) The circle which comprises the sphere of the Presence of the people of his Path (Hadrat al-Ashab). It has an opening through which they receive the bountiful grace bestowed by the Seal upon them in particular, consisting of the support peculiar to him, which flows from the Mohammedian Reality, of which our masters the Prophets have no comprehension. This also explains their superiority over others. As Allah has said: “Favor is in Allah’s hand, to bestow on whomever He will” (57:29). (…)

(6) (Hadrat al-Mashayikh): The circle of the Presence of the ghawts (Helpers of Time), qutbs (poles), and shaykhs (Sufi masters), which contains their Presences. It has an opening for the people of their Spiritual Paths.

(7) The circle which contains the sphere of the followers (Hadrat al-Atba’a) of their Spiritual Paths. The Presence of the people of each Spiritual Path receives support from their Shaykh, and the Shaykhs receive support from the Seal.

Tags: murid, mysticism, shiekh, spirituality, sufi, thasawwuf, tijani

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Permalink Reply by suhail on August 29, 2009 at 11:33pm

"Suppose you raise the question", Shaykh Sidi Omar al-Futi discussed, “How can the latter day saint be more excellent than the great saints of earlier times, whose excellence has been disseminated and come to be widely known, and whose fame has spread in the east and the west, like Shaykh Abdellqadir al-Jilani, Shaykh Abul Hassan Shadhili, and others of their kind (may Allah be well pleased with them all). My answer to this will be: “Due to the fact that the latter day Prophet Sidna Mohammed (Peace and blessing be upon him) is more excellent than Abraham, the Bosom Friend of Allah, and Moses, and Jesus, and others among the Prophets and the Messengers (upon our Prophet and upon them be the most excellent blessing and peace). Abul Mawahib al Tunsi ("Sidi Abdellaziz Tunsi; d. 468/1053) (may Allah be well pleased with him) said: “You must beware of saying: ‘The great ones and

the truthful ones among the spiritual paupers have departed, for they have not departed in reality. They are simply like the treasure of the keeper of the vault. To someone who comes in the later time, Allah may give what He withheld from the people of the earlier age, for Allah gave to Sidna Mohammed (may Peace and blessing be upon him) what He did not give to the Prophets before him.”

There is a little question that grand saints venerated Sidna Shaykh as a Seal of Mohammedian Sainthood in his lifetime. The Khalwati master, Sidi Mahmud al-Kurdi al-Iraqi (d. 1186/1771), has already indicated that Sidna Shaykh's potential was more advanced than the Qutbaniya he was seeking. A Tunisian Shadhili shaykh, on the other hand, confessed to the venerated muqaddam, Sidi Ahmed ibn Mohammed Abdellawi (d. 1328/1913), that he receives provision through the sphere of Mawlana Shaykh Tijani. Even the Shaykh in Shari’a and Tariqa, the source of secrets and realities, Moulay Abdellqadir al-Jilani (d. 563/1148), perceived the Tijanite Khatmiya. Kashf al-Hijab depicts that the companion of Sidna Shaykh, Sidi Abul Hassan Ali ibn Chtiwi al-Jaridi, has often met the spirit Moulay Abdellqadir from whom he received initiation of his Tariqa. Hunting was his occupation; one day while hunting a gazelle with all his attention on his prey, appeared before him Moulay Abdellqadir saddled on his horse. He was embarrassed that his Shaykh found him in such a situation. They started discussing and our personage inquired the Shaykh: "O my master, we heard about a Shaykh that came to Abi Samghoune, what do you say about him?" He answered to his inquiry, "O my son, he is the tree under which shadow all of us find shelter." Hearing this caused Sidi Ali to affiliate himself with Sidna Shaykh. It is also reported by Sidi Abul Hassan Harazem that he heared Sidna Shaykh saying, “I have asked the Prophet (peace and blessing be upon him): “O Master, the Shaykh Mawlana Abdellqadir al-Jilani said, 'My stamp cannot be overstamped.' The Prophet (peace and blessing be upon him) responded: “O Ahmed your stamp can overtake any stamp and the other stamps cannot overtake yours”.

On the 18th of Safar, one month and few days on achiveing the Qutbaniya, Sidna Shaykh perceived his great rank: i.e. Maqam al-Katmiya (Stage of Concealhood). Thus he gained eternal fame with the title of the "Concealed Pole” (al-Qutb al-Maktum). Sidna Shaykh said, "The Prophet (peace and blessing

be upon him) told me in daylight not in state of sleepiness that I was the Concealed Pole (al-Qutb al-Maktum) and the Sealed Isthmus (al-Barzakh al-Makhtum)". The quiddity of this rank is concealed. The Prophet (peace and blessing be upon him) said, "[Al-Qutb al-Maktum] is the one Allah had concealed from His angles and prophets except me". According to Sidi Mohammed al-Ghali Boutaleb (d. 1244/1829) Sidna Shaykh lived 30 years in the Katmiya. The scholar Sidi Mohammed ibn al-Mishri (d. 1224/1809) remarks in Kitab al-Jami'a, "The Hidden Pole has a position facing the Mohammedian Reality that will never be for anyone else from amongst all the greatest of the saints (may Allah be pleased with all of them). With that said, verily his reality in that position which is specific to him will not occur to anyone but God and the Chieftain of Existence (peace and blessing be upon him) because he has a relationship with the Mohammedian Reality." In the Jawahir al-Maani, Sidna Shaykh Abul Abbas Tijani is quoted to say the following on the Mohammedian Reality,

"Know that when Allah created the Mohammedian Reality, He placed inside it all that He apportioned for the creation from the outpouring of knowledge, gnosis, secrets, manifestations, light, as well as the creation (itself) by way of all its rulings, necessities, and requirements. Also know that he (peace and blessing be upon him) is now ascending in perfect witnessing of the Divine in such a way that no one else could ever hope for. This perfection will never end for the duration of an eternity of eternities. Regarding this, there is nothing within the essences of existence anything more worthy of respect or greater than this Mohammedian Reality nor purer or cleaner or more perfect. Again, verily it is in its actual reality unreachable and unrecognisable. Uwais al Qarni (may Allah be pleased with him) said to Sidna Omar and Sidna Ali (may Allah be pleased with both of them) when they met him: “You haven't see anything of the Prophet but his shadow.” They replied: “Not even the son of Abi Qahafa" (Sidna Abu Bakr). He replied, "Not even the son of Abi Qahafa." He did not say that to them until he had reach into the depths of gnosis wherein he sought a place in the essence of the Mohammedian Reality. It was said to him: “This is an affair whose arrival is incapacitated for even the greatest of the Prophets so its hopeless for anyone in any aspect or state." Abu Yazid said (may Allah be pleased with him): "I underwent the depths of gnosises in search of place at the essence of the Mohammedian Reality to where I found

between me and it a thousand veils of light. If I approached the first veil I would be burned just as a hair is burned when cast into the fire, and so I merely delayed the retreat.”

More, Shaykh al-Islam Abul Fayd Sidi al-Haj Ibrahim ibn Abdullah Niass al-Kulakhi (d. 1390/1975) has said,

“The Mohammedian Reality is manifested on the reality of Sidna Shaykh, the Concealed Pole and Seal of Sainthood, from the primordial time till period of his appearance. Sidna Shaykh is the only saint that receives divine providence directly from his grandfather (peace and blessing be upon him). The Mohammedian Reality manifested on Sidna Shaykh encloses all the attributes of his grandfather (peace and blessing be upon him) save that of prophethood. That is the reason why Sidna Shaykh Tijani was named the Best of all Saints. Whoever drinks from the spiritual sea of Mohammedian Reality will emerge as prophet save Sidna Shaykh Tijani who drank from it and did not become a prophet but a saint. (...) Shaykh Tijani is the source of sainthood and all creation receive its divine providence from his nature from the primordial time till the day of resurrection. Sidna Shaykh said: “My two feet steps on the neck of all saints from the period of Adam to the day of resurrection”. I (Shaykh Niass) say there is no controversy over this, what he means by his two feet his Sufi order and his reality. He asserted, through ecstatic utterances that “I am He and He is I and if I am asked thousands of questions, I will answer in one word”. By virtue of this he emerged as a Seal of Saints just like the Prophet (pace and blessing be upon him) emerged as Seal of Prophets. The Tijani Sufi Path abrogated all Sufi Orders just like the Divine Law (Shari’a) of the Prophet abrogated all laws before him.”

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Permalink Reply by suhail on August 29, 2009 at 11:36pm

THE WAZIFAH consists of:

1.Take refuge in Allah2.Al Fatiha -------------------------------------------------------------------------------------

(once)3.Astagfirul Lahal `Azimal Ladzi Laa Ilaha Illa Huwal Hayyal Qayyum--------------(30 times)4.Salatul Fatihi----------------------------------------------------------------------------(50 times)5.La Illaha Illallah------------------------------------------------------------------------(100 times)6.Jawharatul Kamal-----------------------------------------------------------------------(12 times)

Wazifah is the meeting of the brethren of the path to meet for the sake of Allah and to do audible zikr. The same adaab is given to the wird, wazifah, and zikr jumah as the adaab that is given in Salat. Meaning one must be in wudu, preferably in congregation, sitting in humbleness with proper sitting.The Wazifah is done once ever 24hours at least. It can be done anytime but the preferred time is after Maqhrib. It must be remembered that meeting for the sake of Allah is one of the ways of receiving shade under the thone of Arsh on the day when there will be no other shade as reported in the hadith: "Seven persons shall enjoy the shade of Allah's throne when there will be no other shade on the Day of Judgement: (i) A just ruler, (ii) A young person who is nurtured in ‘Ibadat’ of Allah Ta’ala; (iii) A person whose heart is attached to the Masjid; (iv) Two persons who love each other for the pleasure of Allah; without any worldly motive, and they meet and separate in that spirit; (v) A man who due to fear of Allah, refuses to go near a respectable beautiful woman, sexually inclined towards him, as also a woman who in a similar situation refuses to meet a man; (vi) A person who gives Sadaqah so secretly that his left hand does not know what the right hand gives away; (vii) A person who cries when remembering Allah in solitude." Shaykh Ibrahim Niass (may Allah be pleased with him) said. "These are all difficult for the average person, EXCEPT for loving and meeting for the sake of Allah." This is one of the purposes of the wazifah, which is to meet for the sake of Allah. For the fuqara of this path, this is to be done everyday if one lives in a place where there are others who can meet.

Another fadl of the wazifa, is the recitaton of the Jawhara Kamal, which is another Sala al Nabi which was given to Shaykh Tijani as a gift from the Beloved Prophet (May Allah

bless and give him peace). The merits of this Sala ala Nabi follows. As been described by the Grandest Muqaddam Sidi Ali Harrazem berrada al-Fasi and his successor in grandness Sidi Ahmed Skirej al-Fasi, the Jawhara is characterized by plenty of realities; (1) The Prophet, peace and blessing be upon him, and the Four Companions attend the circle of dhikr when it is recited more than 6 times, (2) One recitation of the Jawhara equals the prayers (tasbih) of the universe three times, (3) Gifting the Jawhara 12 times to the Prophet, peace and blessing be upon him, is like visiting him in his Rawda Sarifa, as well as all the other prophets and saints, (4) Gifting the Jawhara 7 times to the Prophet, peace and blessing be upon him, before sleep leads to seeing him in a dream (ruaya) (5) Reading the Jawhara daily results into the love of Sidna Mohammed, peace and blessing be upon him, to its reader

One must know of the secret of the Muhammadan Essence in the wazifa for even if you Hisb with the Abjad ( numeric arabic table) the word:

AL NABIAlif- 1; Lam- 30; Nun-50; Ba-2; Ya-10=92

In the wazifah you will see this representation by the number of recitations of the zikrs in the wazifah. The wazifah comprises of 30 Istighfirllah which is represented for the letter Lam in AL NABI. Lam = 30. Then there are 50 Salat al Fatihi, which is represented for the letter NUN=50. Then ther are 100 La Illah Illah Allah which is 1 for Allah's Oneness. which is represented for the letter Alif. Then there are twelve Jawhartu Kamal, which is done 12 times, which is represented by the Ba (2) and the Ya (10). The purpose of the Wazifah is to meet with your brothers in the religion for the sake of remembrance of Allah and his pleasure. And to be in the Presence of Allah's Messenger and His 4 Khalifas. After this one makes supplication for the muslims, and families, and your own supplications. Then one departs with the Nafs awake ready for worship.

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Permalink Reply by krs1 on February 18, 2010 at 3:49pm

Salam,

are u able to give me the transliteration + translation of Jawharatul Kamal, tank u

suhail said:

THE WAZIFAH consists of:

1.Take refuge in Allah

2.Al Fatiha

-------------------------------------------------------------------------------------

(once)

3.Astagfirul Lahal `Azimal Ladzi Laa Ilaha Illa Huwal Hayyal

Qayyum--------------(30 times)

4.Salatul

Fatihi----------------------------------------------------------------------------(50

times)

5.La Illaha

Illallah------------------------------------------------------------------------(100

times)

6.Jawharatul

Kamal-----------------------------------------------------------------------(12

times)

Wazifah is the meeting of the brethren of the path to meet for

the sake of Allah and to do audible zikr. The same adaab is

given to the wird, wazifah, and zikr jumah as the adaab that is

given in Salat. Meaning one must be in wudu, preferably in

congregation, sitting in humbleness with proper sitting.

The Wazifah is done once ever 24hours at least. It can be done

anytime but the preferred time is after Maqhrib. It must be

remembered that meeting for the sake of Allah is one of the

ways of receiving shade under the thone of Arsh on the day

when there will be no other shade as reported in the hadith:

"Seven persons shall enjoy the shade of Allah's throne when

there will be no other shade on the Day of Judgement: (i) A just

ruler, (ii) A young person who is nurtured in ‘Ibadat’ of Allah

Ta’ala; (iii) A person whose heart is attached to the Masjid; (iv)

Two persons who love each other for the pleasure of Allah;

without any worldly motive, and they meet and separate in

that spirit; (v) A man who due to fear of Allah, refuses to go

near a respectable beautiful woman, sexually inclined towards

him, as also a woman who in a similar situation refuses to

meet a man; (vi) A person who gives Sadaqah so secretly that

his left hand does not know what the right hand gives away;

(vii) A person who cries when remembering Allah in solitude."

Shaykh Ibrahim Niass (may Allah be pleased with him) said.

"These are all difficult for the average person, EXCEPT for

loving and meeting for the sake of Allah." This is one of the

purposes of the wazifah, which is to meet for the sake of Allah.

For the fuqara of this path, this is to be done everyday if one

lives in a place where there are others who can meet.

Another fadl of the wazifa, is the recitaton of the Jawhara

Kamal, which is another Sala al Nabi which was given to

Shaykh Tijani as a gift from the Beloved Prophet (May Allah

bless and give him peace). The merits of this Sala ala Nabi

follows. As been described by the Grandest Muqaddam Sidi Ali

Harrazem berrada al-Fasi and his successor in grandness Sidi

Ahmed Skirej al-Fasi, the Jawhara is characterized by plenty of

realities; (1) The Prophet, peace and blessing be upon him, and

the Four Companions attend the circle of dhikr when it is

recited more than 6 times, (2) One recitation of the Jawhara

equals the prayers (tasbih) of the universe three times, (3)

Gifting the Jawhara 12 times to the Prophet, peace and

blessing be upon him, is like visiting him in his Rawda Sarifa,

as well as all the other prophets and saints, (4) Gifting the

Jawhara 7 times to the Prophet, peace and blessing be upon

him, before sleep leads to seeing him in a dream (ruaya) (5)

Reading the Jawhara daily results into the love of Sidna

Mohammed, peace and blessing be upon him, to its reader

One must know of the secret of the Muhammadan Essence in

the wazifa for even if you Hisb with the Abjad ( numeric arabic

table) the word:

AL NABI

Alif- 1; Lam- 30; Nun-50; Ba-2; Ya-10=92

In the wazifah you will see this representation by the number

of recitations of the zikrs in the wazifah. The wazifah comprises

of 30 Istighfirllah which is represented for the letter Lam in AL

NABI. Lam = 30. Then there are 50 Salat al Fatihi, which is

represented for the letter NUN=50. Then ther are 100 La Illah

Illah Allah which is 1 for Allah's Oneness. which is represented

for the letter Alif. Then there are twelve Jawhartu Kamal, which

is done 12 times, which is represented by the Ba (2) and the Ya

(10). The purpose of the Wazifah is to meet with your brothers

in the religion for the sake of remembrance of Allah and his

pleasure. And to be in the Presence of Allah's Messenger and

His 4 Khalifas. After this one makes supplication for the

muslims, and families, and your own supplications. Then one

departs with the Nafs awake ready for worship.

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Permalink Reply by suhail on June 6, 2010 at 5:56am

translation of jawharathul kamal is very hard to understand.. better go to its commentary..because it is full of haqiqathul muhammedi(Saw)

there are lots of books on commantary of jouharatul kamal by lots of tijani auliyas some which goes to two three volumes too..

but dear everything is in arabic..

anyway some of its translations is underway.. hope to get it soon.. insha allah

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Permalink Reply by Abdullateef Ibn Moh'd Bello on June 6, 2010 at 12:22pm

Please Can i have transliteration or Arabic version of jawharathul kamal .Thanks for this favor

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Permalink Reply by suhail on June 8, 2010 at 4:30am

yeah.. please give me your email address.. i shall sent you the jouharathul kamaal soon..

but sidi, please take care before reciting it.. that swalath cannot be recited without ijazath.. if u want to recite it, take ijazath for the same

Abdullateef Ibn Moh'd Bello said:

Please Can i have transliteration or Arabic version of

jawharathul kamal .Thanks for this favor

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Permalink Reply by Abdullateef Ibn Moh'd Bello on June 11, 2010 at 3:33pm

(latestbab@yahoo.com) is my email. Jazakallahu Khairat

suhail said:

yeah.. please give me your email address.. i shall sent you the

jouharathul kamaal soon..

but sidi, please take care before reciting it.. that swalath

cannot be recited without ijazath.. if u want to recite it, take

ijazath for the same

Abdullateef Ibn Moh'd Bello said:

Please Can i have transliteration or Arabic version of

jawharathul kamal .Thanks for this favor

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Permalink Reply by Md Badrul Alam Siddiqui on November 11, 2012 at 4:27pm

Where can I find the Tijani version of Jawharatul Kamal? From whom should I take ijajat? Shall I get the Ijajat even if I am not one of Tijani Order? 

was salam

Abdullateef Ibn Moh'd Bello said:

(latestbab@yahoo.com) is my email. Jazakallahu Khairat

suhail said:

yeah.. please give me your email address.. i shall sent you the

jouharathul kamaal soon..

but sidi, please take care before reciting it.. that swalath

cannot be recited without ijazath.. if u want to recite it, take

ijazath for the same

Abdullateef Ibn Moh'd Bello said:

Please Can i have transliteration or Arabic version of

jawharathul kamal .Thanks for this favor

▶   Reply

Permalink Reply by albertine harris on November 27, 2012 at 8:53pm

@rashidaamahtull: @Jusufisticated Please join this link. http://t.co/Ix4LEuhL engineers needed

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Permalink Reply by Md Badrul Alam Siddiqui on November 28, 2012 at 2:26am

The following is quoted from your article:

"As the Holy Prophet (peace and blessing be upon him) knew that he was a prophet when Adam was between water and clay, this Sufi knew he was a saint when Adam was between

water and clay."

The first part of the statement is about the Prophet (SM). The second part is about the Sufi. Which sufi you are talking about? (Ahmad Tijani? Not clear from your statement, without reading several times.) How does anyone know that Sidi Ahmad was anything equal to Prophet (SM)? Please clarify.

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